4. Classical Divisions of Yoga
Raja Yoga—
Royal Yoga; or “The Resplendent Yoga of Spiritual
Kings”
Jnana Yoga—
Yoga of Wisdom; or Cultivation of Discrimination
Karma Yoga—
Yoga of Action; Freedom from Action
Bhakti Yoga—
Yoga of Devotion; or The Self-Transcending Power of
Love
5. Jnana Yoga
Jnana Yoga—Yoga of Wisdom; or Cultivation of
Discrimination
Jnana Yoga is the path of knowledge,…
wisdom, introspection and contemplation
Jnana involves deep exploration of the nature our
being by systematically exploring and setting aside
false identities.
6. Karma Yoga
• Karma Yoga—
– Yoga of Action
– Freedom from Action
• Karma Yoga is the path of service,..
– mindfulness, and remembering the levels of our
being while fulfilling our actions or karma in the
world.
7. Bhakti Yoga
• Bhakti Yoga—
– Yoga of Devotion; or
– The Self-Transcending Power of Love
• Bhakti Yoga is the path of love…
– devotion, emotion, compassion, and service to
God and others.
– All actions are done in the context of
remembering the Divine.
8. Raja Yoga
• Raja Yoga
– Royal Yoga; or “The Resplendent Yoga of Spiritual
Kings”
– A comprehensive method that emphasizing
meditation, while
– Encompasses the whole of Yoga
– It directly deals with the encountering and
transcending thoughts of the mind.
9. 6 Schools of Indian Philosophy
Yoga—Practical methods for direct experience
Sankhya—Framework of Manifestation
Vedanta—Contemplative Self-inquiry
Vaisheshika—Physical Sciences
Nyaya—Reasoning
Mimasa—Freedom through action
*Yoga as a philosophy relies heavily on the Sankhya and
Vedantafor a philosophical framework.
10. Yoga— Practical methods of direct
experience
Yoga systematically deals with all of the levels of one's
being as they strive to experience the eternal center of
consciousness.
Satcitananda: Sat (beingness) Cit (consciousness) Ananda (bliss)
In the Yoga Sutras, andseems to be codified,
systematized, or scientific study of inner states.
The goal is to so as to experientially go beyond all of
them to the center of consciousness.
11. Sankhya – Framework of
Manifestation
Sankhya philosophy offers a framework for all the levels of
manifestation, from the subtlest to the grossest, creating a
complete understanding of the whole of Reality.
Sankhya deals with
prakriti (matter),
purusha (consciousness),
buddhi or mahat (intelligence),
ahamkara (I-am-ness),
three gunas (elements of stability, activity, and lightness)
mind (manas),
cognitive and active senses (indriyas),
and the five subtle and gross elements (earth, water, fire, air, and
space).
12. Vedanta
• *Vedanta—Contemplative Self-inquiry
– Vedanta philosophy and practice provides
contemplative methods of self-inquiry leading to the
realization of one's true nature that which is not
subject to death, decay, or decomposition.
• The essential precept
– Prakriti (matter), as a grosser element is subject to
change, and therefore, neither a basis for reality nor
eternal.
– Purusha (consciousness), on the other hand, being the
subtler element, is unchanging, and therefore, the
foundation of Reality.
• *The teachings of Vedanta are best captured in the books of
13. Remaining schools
Vaisheshika—Physical Sciences
The Vaisheshika system emphasizes the physical sciences such
as chemistry, exploring the elements of earth, water, fire, air
and space, as well as time, mind and soul.
Nyaya—Reasoning
The Nyaya system deals with logic, the process of reasoning.
Doubt is considered a prerequisite for philosophical inquiry.
Other systems of Indian philosophy draw on this process.
Mimasa—Freedom through action
The Mimasa system pursues freedom through action. It has a
detailed philosophy related to ritual, worship and ethical
conduct, which developed into the philosophy of karma.
15. Nesting of Patterns
• A nesting pattern becomes apparent as one
begins to study yoga. There is no doubt that
the lessons learned on the mat can translate
to off the mat. On the other hand, is what
happens on the mat a metaphor for what
happens off the mat? Or, is what happens on
the mat merely a reflection of another greater
but veiled reality?
• This is one of the greatest discussions to come
out of the yoga tradition. Is there merely a
singular basis for what is real where body and
16.
17. OM KOSHA CHAKRA ANATOMY AND POSTURES 8-LIMB
GROSS
Anatomy
Inhale Annamaya
Kosha:
Food-apparent-
sheath
Muladhara: Root Chakra “Primal
Instinct”
Male - Earth - Red
Rooted Postures:
Feet, Legs, Spine (base), large
intestine
Yama / Niyama:
Foundation
A
“Ah”
Swadhisthana: Sacral Chakra “
Creativity or one’s own place
Female - Water - Yellow
Hips, Sacrum, Genitals, lower
back, genitals, womb, bladder,
and kidney
Asana: Dynamic
extension from and
toward the core
U
“Uh?”
Pranamaya
Kosha:
Air-apparent-
sheath
Manipura: Solar Plexus Chakra
“Personal Power”
“Get up and go”
Fire -Male
Navel, Solar Plexus, digestive
system
Tapas: Sun Salutation, Core
Strength, Boat Pose, Warrior
poses, twists, passive backbends
Pranayama:
Breath restriction;
Organization and
movement of Prana
Integration Anahata: Heart Chakra
“un-struck” or “unhurt”
Air (female)
Heart, upper chest, and upper
back: passive chest openers,
shoulder stretches, backbends
love and appreciate as we
practice
Pratyahara: Sense
Withdrawal
O
“Oh”
Manomaya
Kosha: mind-
stuff-apparent-
sheath
Vishuddha: Throat Chakra
“Expression”
(male)
Neck, throat, jaw, and mouth,
expression actions: Camel, bow,
shoulder-stand, bridge, plow
Dharana:
Concentration
M
“M”
Vijnanamayakos
ha: wisdom-
apparent-sheath
Ajna:
3rd Eye Chakra “Insight”
(female)
Forward folds, postures placing
pressure on forehead. Creative,
focused, affirmative energy
Dhyana: Meditation
Subtle
Anatomy
Silence Anandamaya
Kosha: bliss-
apparent-sheath
Sahasrara: “Pure consciousness”
White & Male (I suspect union)
Meditation Primary; Postures that
confront preconceived notions,
fears, and anxieties
Samadhi: Freedom
(moska) through
18. Anandamaya Kosha
• Bliss Body
Vijnanamaya Kosha
• Wisdom Body
Manomaya Kosha
• Mental Body
Pranamaya Kosha
• Energetic body
Annanamaya Kosha
• Physical Body
Movement Inward: Awareness is the result
our interaction with and experience of the
outer world. This awareness can be
processed at the different levels of being.
The deeper the movement inward the
deeper the awareness.
These sensations then become something
that is either directly experienced or reacted
against by the mental body. Our emotions
get in the way of our directly experiencing of
material reality
19. Anandamaya Kosha
“Bliss Body”
Vijnanamaya Kosha
“Wisdom Body”
Manomaya Kosha
“Mind Body”
Pranamaya Kosha
“Energy Body”
Annanamaya Kosha
“Food Body”
A “sheath” is a covering or skin that covers. Peel these
away to reveal the “true self”.
26. Gunas
Prakriti (primordial "matter") has three
characteristics or attributes of
Sattva (Lightness)
Rajas (Activity)
Tamas (Stability)
These three combine and re-combine so as to
form the various aspects of mind, senses, and
the five elements: earth, water, fire, air, and
space.
27.
28. Self Realization
The journey of Self-realization, or discrimination
of pure consciousness (Purusha) from
unmanifest matter (Prakriti) is one of
systematically using attention to
encounter, examine, and transcend each of
the various levels of manifestation, ever
moving attention further inward towards the
core of our being.
29.
30. Purusha
Purusha is,
Of the two companion principles, Purusha is consciousness that is
untainted, ever-pure. It is self-existent, standing alone from other
identities of individuality; conscious being-ness; the principle of
spiritual energy.
Purusha is the Transcendental Self or Pure Consciousness. It is
absolute, independent, free, imperceptible, unknowable, above any
experience and beyond any words or explanation. It remains pure,
non-attributive consciousness that is undifferentiated and without
distinction .
31.
32. Prakriti
• Prakriti, as related to Purusha which is transendent , is the subtlest of the material
aspect of energy. It is the primordial state of matter, even prior to matter as we
know it in the physical sense. Prakriti manifests as the three gunas and the other
evolutes.
• While Purusha is considered “uncaused,” Prakriti is the considered the “first
cause” of the universe. As the base of physical reality, both matter and force are
considered to emanate from Prakriti. Since it is the first principle (tattva) of the
universe, it is called the Pradhana, but, as it is the unconscious and unintelligent
principle, it is also called the Jada. It is composed of three essential characteristics
(trigunas). These are:
• sattva - fineness, lightness, illumination, and joy;
• rajas - activity, excitation, and pain;
• tamas - coarseness, heavyness, obstruction, and sloth.[10][11][12]
• All physical events are considered to be manifestations of the evolution of Prakriti,
or primal nature (from which all physical bodies are derived). Each sentient being
is a Purusha, and is limitless and unrestricted by its physical body. Samsaara or
bondage arises when the Purusha does not have the discriminate knowledge and
so is misled as to its own identity, confusing itself with the physical body, which is
actually an evolute of Prakriti. The spirit is liberated when the discriminate
knowledge of the difference between conscious Purusha and unconscious Prakriti
is realized.
33.
34. Ahamkara (ego)
• This is the process of ego, by which
consciousness can start to (incorrectly) take
on false identities. Here, the word ego is used
not to mean the actual qualities such brother
or sister, or loving or cruel, but the capacity
itself to take on the countless identities.
35.
36. Manas
Mind (manas) is the instrument, which is the
driving force behind actions, speech, and the
thinking process. It is also the recipient of the
sensory input. It is useful to know that, here,
mind is being used in this more limited way,
rather than the whole of the inner process
called antahkarana, which includes manas,
ahamkara, buddhi, chitta, along with the
senses and the five elements.
37. Mahat or Buddhi
This is the purest, finest spark of
individuation of Prakriti (primordial matter). It
is very first of the evolutes of Prakriti. It is
individuation, but yet, without characteristics.
Buddhi is the word, which applies to the
individual person, while Mahat refers to the
universal aspect of this process.
38. “According to the Yogis there are two nerve currents in the
spinal column, called Pingala and Ida, and there is a hollow
canal called Susumna running through the spinal cord. At
the lower end of the hollow canal is what the Yogis call the
“Lotus of the Kundalini.” They describe it as triangular in
form, in which, in the symbolical language of the Yogis,
there is a power called the Kundalini coiled up. When that
Kundalini awakes it tries to force a passage through this
hollow canal, and, as it rises step by step, as it were, layer
after layer of the mind becomes open, all these different
visions and wonderful powers come to the Yogi. When it
reaches the brain the Yogi is perfectly detached from the
body and mind; the soul finds itself free.”
• +Swami Vivekananda on Psychic Prana
39. The Yoga Sūtras of
Patañjali
The Yoga Sutras of Patañjali – 196 aphorisms that
make up the foundational text of Raja Yoga.
The Yoga Sutras are built on a foundation of Samkhya
philosophy and are generally seen as the practice while
Samkhya is the theory.
Patañjali's Yoga Sutras accept the Samkhya's dualist
perspective dividing reality into of the world and
phenomena.
According to Samkhya, Purusha (Self or consciousness
or soul) is opposite Prakriti (nature or matter) from
which the world is created.
The second part of the Sutras, the Sadhana, also
summarizes the Samkhya perspectives about all seen
activity lying within the realm of the three Gunas of
Sattva (illumination), Rajas (passion) and Tamas
(lethargy).
Who was Patanjali?
While there is wide speculation as to
the identity of Patanjali, most scholars
believe that the Patanjali responsible
for the Yoga Sutras was more of a
compiler of than an author. However,
this need not diminish the
authoritative nature of the Sutras. In
order to compile a body of yogic
wisdom into a coherent and connected
thoughts marks Patanjali as an inspired
authority on Yoga.
40. • Yoga originated in India 4,000 years ago as a spiritual practice
focused on uniting the earthly practitioner with a universal,
divine consciousness. Today it is practiced around the world
with a diversity of intention that still anticipates union;
however yoga has evolved to encompass a broad acceptance
for what that union is and for what purpose. In general it is
best described as a mind body spirit system for achieving self-
awareness.
41. Historical Context
The Yoga sutras incorporated the teachings of many other Indian
philosophical systems prevalent at the time, specifically Buddhism and Jainism
Much of Patanjali's system takes on the formulation and terminology that
was common among Buddhists of the time.
Meditation and samadhi techniques are directly borrowed from the Buddhists,
which with the addition of the mystical and divine interpretations of mental
absorption, make up the over-arching technique of the 8-limbed practice.
Patañjali was influenced by the success of the Buddhist monastic system to
formulate his own matrix for the version of thought he considered orthodox.[29]
However, it is also to be noted that the Yoga Sutra, especially the fourth segment
of Kaivalya Pada, is critical of various elements of Buddhism
Similarly, five Yamas or the constraints of the Yoga Sutras of Patañjali resemble to
the five major vows of Jainism, indicating influence of Jainism.
Three other teachings closely associated with Jainism also make an appearance in
Yoga. The practice of non-violence (ahimsa) is one example
The Yoga Sutras appear to have much in terms of “connective tissues” linking it to
other schools of philosophy of prevalent at that time. For instance, many concepts
common to Buddhist teachings can be sifted from the Yoga Sutras.
Just as understanding the anatomy and alignment of the human body in one
postures helps inform other postures, a lot can be learned from those
understanding how those connective tissues work create a fully functional system.
42. Structure
It is easy to study the Yoga Sutras and the 8-Limbed Practice as separate from one
another. However, there is a lot to be learned by how the Sutras exist as a whole.
It is important to notice, for instance, that Book 1 is named after the final limb of
the 8-limbed path, Samadhi Pada. Right from aphorism 1.2 we notice yoga clearly
defined clearly with "Yogaś citta-vritti-nirodhaḥ,” or, “yoga is the science of the
calming of the mind,” while 1.3 tells us why this matters. It isn’t until Book 2,
Sadhana Pada, that we see the elements of the practice itself addressed.
Sadhana Pada is translated as “Practice” or “Discipline.” 8-Fold Path containing a
process that becomes increasingly subtle. We see that the Sadhana Pada
addresses the more “tangible” limbs, Yama, Niyama, Asana, Pranayama and
Pratyahara while book 3, Vibhuti Pada, contains the more “subtle” limbs Dharana,
Dhyana, and Samadhi.
Do we practice the first 5 with the expectation of gaining the powers discussed in
the Vibhuti Pada?
Book I: Samadhi
Pada
•Yoga is defined
•Proposes Yoga
Practices-
•Ashtanga Yoga
•Kriya Yoga
Book II: Sadhana
Pada
•Yama
•Niyama
•Asana
•Pranayama
Book III: Vibhuti
Pada
•Pratyahara
•Dharana
•Dhyana
•Samadhi
Book IV: Kaivalya
Pada
•On Samadhi
•Subdivisions of
Samadhi
43. Organizatio
n
4 Sections or “Pada”
Book 1 : Samâdhi-pâdaï
on “Concentration: Its Spiritual Uses” or
“Integration”
Book 2 : Sâdhana-pâdaï
on “Practice" or “Discipline"
Book 3: Vibhûti-pâdaï
on Extraordinary Powers or Progressing
Book 4: Kaivalya Pada
on "isolation,” “liberation (Moksha),” or
“transcendence”
44. Considerations• Yoga is defined
• Proposes Yoga Practices:
• Ashtanga Yoga
• Kriya Yoga
Book 1 : Samâdhi-pâdaï
on “contentration,
integration,
enlightenment
• Discusses practice: Yama, Niyama,
Asana, and Pranyama
Book 2 : Sâdhana-
pâdaï:
Practice, Discipline,
• on Extraordinary Powers or Progressing
Book 3:
Vibhûti-
pâdaï
• on "isolation,” “liberation (Moksha),” or
“transcendence”
Book 4:
Kaivalya
Pada
46. Regarding translations and
interpretations
• Generally speaking, there is consensus as to the over-arching purpose of the Yoga Sutras, however the words used to describe that
purpose vary widely.
• At first it would seem that this is because of the interpreter’s personal opinion, which is undoubtedly partially the case, differs from
other’s translations.
• However, articulating the ideas that are the true content of the Sutras is difficult not only because of the barriers of time, language
and philosophical perspective, but also because each author’s audience can harbor bias toward one language system over another
language system.
• For instance, the word “faith” holds different meanings within different contexts.
– Faith in a Christian sense may point toward a faith in a triune God manifesting as Father, Son and Holy Spirit each set apart
from mankind.
– At the same time, various eastern understandings of faith may be more equated in terms of a belief that one day they will
reach a state of realization or enlightenment.
• All of this culminate interpretations that frequently vary in minor ways and often in larger ways.
• Regardless, it is important to understand both the leanings of the writer as well as the needs of the reader.
• It is also important to consider the interpreters “purpose” when reading a translation or commentary:
– to convey a body of information or articulate a concept believing that true understanding appears as a topic becomes clearly
grasped?
– Is it to bring about realization by guiding the student along a path that will articulate itself as each step is taken?
• Both have their virtues.
• It seems however that the former is a more recent phenomenon. Until the invention of the printing press and the ability to acquire
and study information, teaching was meant to illicit a “response” from the student that signified an understanding that showed the
student as prepared for taking the next step.
• All this to say that a teacher will use whatever words necessary to create understanding in the student, even if it isn’t the ideal word
or the direct interpretation of the concept.
• Likely, the best translation or interpretation will be the one that brings about the greatest realization for the individual reader
47. “Now, yoga is explained” • Renown teacher Tim Miller
suggests that the 1st aphorism of
the Yoga Sutras, atha
yogânusâsanam, often translated
as “Now, yoga is explained” or
“Now, begins the teaching of
yoga”
48. Samadhi
Pada(51 sutras)
Yoga Defined
In a similar way as many
classical works of its
variety, the beginning of
the Yoga Sutras clearly
states the purpose of the
Sutras, a clear “thesis
statement,” and a clear
description of the benefits
found within the
Sutras. of with “yogaścitta-
vritti-nirodhah”
Yoga Sutra 1.1
Various Interpretations of the
second aphorism in the Samadhi
Pada
"Yogaś citta-vritti-nirodhaḥ"
Yoga Sutra 1.1
"Yoga is the restraint of mental
modifications”
Yoga is restraining the mind-stuff
(Chitta) from taking various forms
(Vrttis)
Swami Vivekananda
or
Union, spiritual consciousness, is
gained through control of the versatile
psychic nature
--Charles Johnson
49. Now, yoga
is
explained
Sutra1.1
Now, the process of union or yoking is
explained
Now then authoritative instruction in yoga
– Gregor Maehle
Now concentration is explained
-Swami Vivekananda
OM: Here follows Instruction in Union
- Charles Johnson
Now the teachings of yoga
- Chip Hartranft
Now, here the science of training the mind is
explained
-author
Atha
Yogânusâsanam
atha = now
yoga = process of
yoking; union
anusasanam=
teaching, exposition
50. consider…
Here in the first verse of the Yoga Sutras, we have the word “Now,” which, when you think
about it, is an odd way of initiating the work. It is almost as though the piece were part
intended as a speech or as an proposal. If this were the case, “Now” could be taken several
ways.
1. In a traditional way, now means as you begin read these words, yoga is being explained
and the process of learning about yoga has began.. “I will explain yoga, now.”
2. Another way to read now in this context would be something like, “Now, having tried
everything else, finally yoga.”
3. Finally, perhaps Now actually means Now as in right now, in this present moment. The
study of yoga only takes place in the now. It is as if now signifies that the text is not teaching,
but instead that in each moment there is a potential for understanding. The text then
becomes something like field notes or a guide book.
I think that in many ways the Yoga Sutras can be read in these, and probably many other
ways. It may be that Patanjali might be saying simply, “Hey, pay attention to your life.”
51. Some translations:
Yoga is restraining the mind-stuff (Chitta)
from taking various forms (Vrttis)
-Swami Vivekananda
Union, spiritual consciousness, is gained
through control of the versatile psychic
nature
-Charles Johnson
Yoga is the suspension of the fluctuations
of the Mind
-Gregor Maehle
Yoga is to still the patterning of
consciousness.
- Chip Hartranft
yogascitta-vrtti-nirodhaï
yogaï = process of yoking;
union
citta = consciousness
vëtti = patterning, turnings,
movements
nirodhaï = stilling, cessation,
restriction
Yoga is
Defined
Sutra 1.2
52. 1.2 considerations
Chitta is the various processes in the mind, or mind stuff
The waves of thought in the Chitta are called Vrtti (literally, “the
whirlpool”)
What is thought?
With regard to these varied translations we see that thought does seem to
have aspects that refer to the physical world. While thought doesn’t have
material qualities, it does have the ability to affect change within the
physical world. In this respect, thought is a ‘force’ in a similar manner as
gravity or electricity. Would then it be possible to say that thought by itself
is something to be measured rather than to be valued? Could thought be
understood in terms of intensity rather than if it is a good thought or a bad
thought? In this context, thought as force can be suspended, equalized or
negated. At the same time, thought can be intensified, added to and or
increased.
54. Sadhana
Pada
2 forms of yoga outlines:
Ashtanga Yoga
Eightfold or Eight limbed Yogic Path
Kriya Yoga
Action Yoga
Sadhana is the Sanskrit word for
"practice" or "discipline".
(55 Sutras)
55. Considerations
Note: Kriya yoga, sometimes called Karma Yoga. In the Bhagavad-Gita,
Arjuna is encouraged by Krishna to act without attachment to the
results or fruit of action and activity. In other words, Kriya yoga is the
yoga of selfless action and service.
56. Ahimsa
Non violence toward any living thing.
Satya
Truth and honesty
Asteya
Non-stealing
Brahmacharya
Celibacy or sexual fidelity
Aparigraha
Lack of possessiveness; non clinging
Designed to lessen
suffering – to be
practiced in thoughts,
words & actions
Yamas
Sutra ?
57. Saucha
Cleanliness of body and mind
Santosha
Contentment with what you have
Tapas
Self-discipline
Svadhyaya
Study of the self
Ishvara-pranidhana
Surrender to the divine
“Observances”
Designed to build
character – to be
practiced with body, mind
and spirit
Niyamas
Sutra ?
58. “Sitting”
Physical postures to be held with
steadiness and ease. Originally only
sitting postures were described by
Patanjali. Today, the exploration of
asana has given rise to countless
styles of yoga
“Sitting”
Asana
59. “life force extension”
Practice of breath control.
The goal of Pranayama is to
lengthen, control and free of the subtle
energies within the body.
“Sutra ?”
Pranayama
Sutra ?
60. “withdrawal of the senses”
Objective witness of one’s own self
“Sutra ?”
Pratyahara
65. Vibhuti
Pada
Vibhuti is the Sanskrit word for
"power" or "manifestation". ’
Supra-normal powers' (Siddhi) are
acquired by the practice of yoga.
the entering of another’s soul
ability to fly or move great distances in
moments
increase or decrease in size
the ability to acquire great wealth with
little effort
Disclaimer: The temptation of
these powers should be avoided and
the attention should be fixed only on
liberation.
56 sutras
Vibhuti is the Sanskrit word for
"power" or "manifestation”.
The Yoga Sutras assert that through
the practice of yoga, the yogi can
aquire ‘Super powers' (Sanskrit: siddhi)
are acquired by the practice of yoga.
67. Kaivalya
Pada
The Kaivalya Pada describes the nature of
liberation and the reality of the
transcendental self.
Think Samadhi
"…Or, to look from another angle, the
power of pure consciousness settles in its
own pure nature." —Kaivalya Pada: Sutra
35.
"Only the minds born of meditation are free
from karmic impressions." —Kaivalya Pada:
Sutra 7.
"Since the desire to live is
eternal, impressions are also beginning-less.
The impressions being held together by
cause, effect, basis and support by they
disappear with the disappearance of these
four." —Kaivalya Pada: Sutra 11-12.
34 sutras
Kaivalya literally means "isolation”.
In the Yoga Sutras, emancipation,
liberation (moksha), or freedom are
often considered appropriate and/or
acceptable terms to express the
meaning of Kaivalya.
Often cited as the goal of yoga,
Moksha (liberation), is used
interchangeably with Kaivalya.
The Kaivalya Pada describes the nature
of liberation and the reality of the
transcendental self.
68. Considerations
Deals with impressions left by our endless cycles
(Samasara) of birth and the rationale behind the
necessity of erasing such impressions.
It portrays the yogi, who has attained kaivalya, as an
entity who has gained independence from all bondages
and achieved the absolute true consciousness or
ritambhara prajna described in the Samadhi Pada.
73. Yamas are….
What does Yama Mean?
5 Yamas • Ahimsa, or non-violence
– “Ahimsa traditionally meant "do not kill or hurt people.”
– This can be extended to mean that violent in feelings, thoughts,
words, or actions should be avoided.
– At root, ahimsa is the practice of compassion towards yourself and
others.
• Satya, or truthfulness, is the practice of truthful thoughts words and
deeds. It is the cultivation of honest living within relationship to ourselves
and with others. Satya develops the ability to assess situations honestly
without need for apology.
• Asteya, or Non-stealing, asserts that one should not take or desire
something that is his own. Why? The act of stealing that stems from the
misperception that the universe is lacking in abundance. In this way,
desire or jealousy similarly rooted in subconscious beliefs of “lack” and
“scarcity,” cause greed, clinging and hoarding in their various
manifestations including theft.
• Brahmacharya:
– We practice Brahmacharya when we consciously choose to use our
life force to cultivate a "virtuous" way of life.
– Both limited and precious, life-force can quickly dissipate as a result
of frivolous sexual activity.
– As yogis, we choose to use the power behind sexuality as a
resource for living a fulfilling life.
• Aparigraha: non-possessiveness
75. Niyama Saucha
Purity
Santosha
Contentment
Tapas
heat, intensity of discipline, austerity
Svâdhyâya
self-study
Ishvara prañidhânâni
surrender, dedication, application,
alignment
What are they?
What does it mean
Niyama: religious or internal
observances or commitments
Cleanliness, Contentment,
Mortification, Study, and Self-
surrender to God
76. Saucha The most common
translation is "cleanliness."
But Shaucha, at root, is
concerned with keeping
different energies distinct.
Shaucha protects the purity
and sanctity of the energy
around us. Shaucha focuses
on the grossest physical
concerns (bodily and
environmentally) as well as
more subtle energetic issues
(mental and physically).
“Cleanliness”
77. Santosha Samtosha, as a practice,
prevents desire to obtain,
experience and /or
accumulate objects of
pleasure.
A common example is
overexerting in a pose, tell
them to stop and reestablish
a calm breath and the feeling
of Samtosha. Only then, in
that spirit, should they
resume the practice of the
pose. This quality of
contentment leads to mental
peace.
“Contentment”
78. Tapas-
Austerity
Often translated as heat or austerity, Tapas
can also be considered in terms of simple
living or wise effort.
Austerity: by practicing a self-denying and
austere life style, we can learn to control
desire-generated emotions. Also, by living
simply we recognize a space is created
where greater endeavors replace baser
desires.
Wise effort can be discerned as the
difference between someone who simply
fantasizes and someone who is on the path
toward their dreams. Effort is required to
make anything bear fruit in the physical
world, and yet we have to balance Tapas
with Samtosha-effort with contentment. If
we try to force things, we will end up doing
harm.
Lastly, Tapas can also be considered as the
heat generated that creates a purifying
effect.
“Austerity”
“Wise Effort”
Embody
Courage, Create
Change
79. Tapas-
Austerity
Often translated as heat or austerity, Tapas
can also be considered in terms of simple
living or wise effort.
Austerity: by practicing a self-denying and
austere life style, we can learn to control
desire-generated emotions. Also, by living
simply we recognize a space is created
where greater endeavors replace baser
desires.
Wise effort can be discerned as the
difference between someone who simply
fantasizes and someone who is on the path
toward their dreams. Effort is required to
make anything bear fruit in the physical
world, and yet we have to balance Tapas
with Samtosha-effort with contentment. If
we try to force things, we will end up doing
harm.
Lastly, Tapas can also be considered as the
heat generated that creates a purifying
effect.
Austerity
Wise Effort
Embody Courage, Create Change
80. Svadhyaya Svadhyaya translates as “Study of
One's Self” and/or as the “Study
about the Self.”
As a practice Svadhyaya
enlightens the true nature of
human nature and facilitates
healthy thoughts
Evolution through
Involution
This is largely accomplished
through careful self-observation.
After working in a pose, pause,
become still and feel the changes.
This builds self-awareness, the
foundation of Svadhyaya.
Austerity
Wise Effort
Embody Courage, Create Change
81. Ishvara
Pranidhana-
Surrender
Ishvara Pranidhana can be translated as
“Surrender to God” and/or as
“Surrender of Ego.”
In short,
A practice of Ishvara Pranidhana may
manifest itself as a desire to be less self-
centered by aiming at higher goals.
In terms of our asana practice, most of
us are concerned with "getting there."
We want results. We want to achieve. In
consideration of Ishvara Pranidhana, will
be able to do yoga with both intensity
and calmness when they dedicate
practice to a universal life force of which
we are all a part. We realize it is our
intention and effort that count.
84. This occurs as all effort relaxes
and coalescence arises, revealing
that the body and the infinite
universe are indivisible
prayatna = effort
saithilya = relaxation
ananta = endless, boundless
samâpattibhyâm = coalescence, unified
contemplation
Asana
2.47
86. Sanskrit for "extending of the prana or
breath" or more accurately, "extension
of the life force".
Prāna: life force, or vital energy
Yama: to extend, draw out, restraint,
or control.
Āyāma:
Pranayam
a
Once that perfected posture
has been achieved, the
slowing or braking of the
force behind, and of
unregulated movement of
inhalation and exhalation is
called breath control and
expansion of Prana
(pranayama), which leads to
the absence of the
awareness of both, and is
the fourth of the eight
rungs.
Yoga Sutra 2.49
87. As the movement patterns of each breath -
inhalation, exhalation, lull - are observed as to
duration, number, and area of focus, breath
becomes spacious and subtle.
Sutra II.50
As realization dawns, the distinction between
breathing in and out falls away.
Sutra II.51
Then the veil lifts from the mind’s luminosity.
Sutra II.52
88. Sanskrit for "extending of the prana or
breath" or more accurately, "extension
of the life force".
Prāna: life force, or vital energy
Yama: to extend, draw out, restraint,
or control.
Āyāma:
General
Pranayama
Terms
Kumbhaka
Stopping the Breath
Nigarbha
Pranayama without Mantra
Sagarbha
Pranayama with Mantra
Pranayama
Prana: breath, life force
ayama: lengthen, expansion
yama: restriction
Puraka Inhalation
Recaka Exhalation
89. Pranayama Breathing Tecniques
Anuloma: Anu: along with, according to; loma: hair
Bhramari: Large black bee
Bhastrika: Bellows
Kapalabhati: Skull Polishing (Kapala: Skull; Bhati: light, splendor)
Murccha: to swoon
Nadi Sodhana: Nerve Cleansing (nadi: tubular organ; Sodhana: purifying
or cleansing
Plavini (plavana: to bathe, float)
Pratiloma: (prati: in opposition to; loma: hair)
SamaVritti: Even breathing (Sama: Even, smooth, level; vritti: action)
Surya Bhedana: surya: sun; bhedana: breaking, splitting dividing)
Ujjayi: Victorious lengthening of the internal breath (jaya: to conquer)
Viloma (vi: away from; loma: hair)
Visama Vrtti (visama: difficult, uneven; vrtti: action)
91. Pratyahara 2.54 When the mental organs of
senses and actions (indriyas)
cease to be engaged with the
corresponding objects in their
mental realm, and assimilate or
turn back into the mind-field
from which they arose, this is
called pratyâhâra, and is the fifth
step.
2.55 Through that turning inward
of the organs of senses and
actions (indriyas) also comes a
supreme
ability, controllability, or mastery
over those senses inclining to go
outward towards their objects.
sva = own
visaya = object (of
experience), phenomenon
asamprayoge = uncoupling
cittasya = consciousness
sva = own
rupa= form
anukara= imitation,
following suit
iva = like, thus, as it were
indriyañam= sensory
apparatus
pratyaharai= withdrawal of
the senses
96. Dyhana • Nullafacilisi. Duisaliquetegestaspurus in blandit. Curabiturvulputate,
ligulalaciniascelerisquetempor, lacus lacus ornare ante, ac
egestasesturna sit ametarcu. Class aptenttacitisociosqu ad
litoratorquent per conubia nostra, per inceptoshimenaeos.
Sedmolestieaugue sit ametleoconsequatposuere. Vestibulum ante
ipsumprimis in faucibusorciluctus et ultricesposuerecubiliaCurae;
Proinvel ante a orci tempus eleifendut et magna. Loremipsum dolor
sit amet, consecteturadipiscingelit.
Vivamusluctusurnasedurnaultricies ac tempor dui sagittis. In
condimentumfacilisisporta. Sednecdiameudiammattisviverra.
Nullafringilla, orci ac euismodsemper, magna diamporttitormauris,
quissollicitudinsapienjusto in libero. Vestibulummollismaurisenim.
Morbieuismod magna ac loremrutrumelementum.
Donecviverraauctorlobortis. Pellentesqueeuest a
nullaplaceratdignissim. Morbi a enim in magna semperbibendum.
Etiamscelerisque, nunc ac egestasconsequat,
odionibheuismodnulla, egetauctororcinibhvel nisi.
Aliquameratvolutpat. Maurisvelneque sit
ametnuncgravidaconguesed sit ametpurus. Quisque lacus quam,
egestas ac tincidunt a, laciniavelvelit. Aeneanfacilisisnulla vitae
urnatinciduntconguesedut dui.
Morbimalesuadanullanecpurusconvallisconsequat. Vivamus id
mollis quam. Morbi ac commodonulla. In condimentumorci id
nislvolutpatbibendum.
Quisquecommodohendreritloremquisegestas. Maecenas
quistortorarcu. Vivamusrutrumnunc non
nequeconsecteturquisplaceratnequelobortis. Nam vestibulum,
arcusodalesfeugiatconsectetur, nislorcibibendumelit, eueuismod
magna sapienutnibh. Donecsemper quam scelerisquetortor dictum
gravida. In hachabitasseplateadictumst. Nam pulvinar,
odiosedrhoncussuscipit, semdiamultricesmauris,
euconsequatpurusmetuseuvelit. Proinmetusodio,
aliquamegetmolestienec, gravidautsapien.
Phasellusquisestsedturpissollicitudinvenenatissedeuodio.
Praesentegetnequeeuerosinterdummalesuada non velleo.
Sedfringillaportaligulaegestastincidunt. Nullamrisus magna, ornare
vitae variuseget, scelerisque a libero. Morbieuporttitoripsum.
Nullamlorem nisi, posuerequisvolutpateget, luctusnecmassa.
Pellentesquealiquamlaciniatellus.
98. Samadhi In a state of Samadhi, absorption occurs.
There is no distinction between act of
meditation and the object of meditation.
There are 2 kinds and 3 levels of of
Samadhi:
2 kinds-
Samprajnata Samadhi (conscious)
Asamprajnata Samadhi (supra conscious)
3 levels-
Savikalpa–
Asamprajñata
Nirvikalpa
When the perceiving
consciousness in this meditative is
wholly given to illuminating the
essential meaning of the object
contemplated, and is freed from
the sense of separateness and
personality, this is contemplation
(samadhi)
99. Mirror of yoga Sutras
• Samprajnata Samadhi conscious samadhi. The
mind remains concentrated (ekagra) on the
object of meditation, therefore the
consciousness of the object of meditation
persists. Mental modifications arise only in
respect of this object of meditation.
– Savitarka: the Citta is concentrated upon a gross
object of meditation such as a flame of a lamp, the tip
of the nose, or the image of a deity.
– Savichara: the Citta is concentrated upon a subtle
object of meditation , such as the tanmatras
– Sananda: the Citta is concentrated upon a still subtler
object of meditation, like the senses.
– Sasmita: the Citta is concentrated upon the ego-
substance with which the self is generally identified.
• Asamprajnata Samadhisupraconscious. The citta
and the object of meditation are fused together.
The consciousness of the object of meditation is
transcended. All mental modifications are
checked (niruddha), although latent impressions
may continue.
Reflects on Samadhi Pada 1.2:
Yogascittavrittinarodaha
100. 3 levels of Samādhi
Savikalpa–
Transitional state between Meditation and Higher awareness state.
The mind retains its consciousness and continues to experience
thought, bliss and self-awareness.
Asamprajñata–
Higher awareness state with absence of physical awareness.
Nirvikalpa–
In this state there is no longer mind, duality, a subject-object
relationship or experience
Distinction fades and we can see everything as one.
Here, nothing but pure awareness remains and nothing detracts
from wholeness and perfection
101. On Samadhi
When you say you sit for meditation, the first thing to
be done is understand that it is not this body
identification that is sitting for meditation, but this
knowledge ‘I am’, this consciousness, which is sitting in
meditation and is meditating on itself. When this is
finally understood, then it becomes easy. When this
consciousness, this conscious presence, merges in
itself, the state of ‘Samadhi’ ensues. It is the
conceptual feeling that I exist that disappears and
merges into the beingness itself. So this conscious
presence also gets merged into that knowledge, that
beingness – that is ‘Samadhi’.
102. Prakriti
• Prakriti, as related to Purusha which is transendent , is the subtlest of the material
aspect of energy. It is the primordial state of matter, even prior to matter as we
know it in the physical sense. Prakriti manifests as the three gunas and the other
evolutes.
• While Purusha is considered “uncaused,” Prakriti is the considered the “first
cause” of the universe. As the base of physical reality, both matter and force are
considered to emanate from Prakriti. Since it is the first principle (tattva) of the
universe, it is called the Pradhana, but, as it is the unconscious and unintelligent
principle, it is also called the Jada. It is composed of three essential characteristics
(trigunas). These are:
• sattva - fineness, lightness, illumination, and joy;
• rajas - activity, excitation, and pain;
• tamas - coarseness, heavyness, obstruction, and sloth.[10][11][12]
• All physical events are considered to be manifestations of the evolution of Prakriti,
or primal nature (from which all physical bodies are derived). Each sentient being
is a Purusha, and is limitless and unrestricted by its physical body. Samsaara or
bondage arises when the Purusha does not have the discriminate knowledge and
so is misled as to its own identity, confusing itself with the physical body, which is
actually an evolute of Prakriti. The spirit is liberated when the discriminate
knowledge of the difference between conscious Purusha and unconscious Prakriti
is realized.
